Prophet of Doom
Like Sir Mick “Phillip” Jagger of the of the Rolling Stones, Professor Ngugi wa Thiong’o of the African Writers Series fame packs halls with nostalgic baby boomers and curious millennials. In the same way Jagger belts out “Sympathy for the Devil,” Ngugi gives an eloquent voice to “Devil on the Cross,” and often brings down the house and basks in plaudits, accolades, approbation, kudos, and standing ovations. Like Jagger, Ngugi too signs autographs, and poses for pictures with the fortunate. The following day, the septuagenarian Ngugi (born 1938), packs his bags, dusts off his 1967 social activist and cultural nationalist hat and sets off for the next venue.
For forty-six years, since he renounced English, and Christianity, and discarded his baptismal “colonial” James, he has been globetrotting like a superstar—some say like a prophet of doom. As recent as this month he arrived in Lusaka, Zambia and told an ebullient crowd that “the loss of African languages is one of the continent’s greatest tragedies.” On his way out, he offered no practical experimentation, no placebos, and left his audience grappling with issues of nationalism, tribalism, realism, modernism, advancement, and universality.
Where ever Ngugi has gone his message has been as ambiguous, his audience as muddied. While he succeeds in turning his faithful followers into anti-English cultural revolutionaries who rip their Christian names from their souls, he lamentably fails to show them how to replace English with hundreds of sub-Sahara African languages. Over the years, he has failed to create or identify African languages that can convey common cultural universality. He has failed in his own country of Kenya where he is the leading agent of literature and its foremost spokesman. The majority of urban Kenyans have resorted to using English much more than the once domineering Swahili. Wouldn’t we have rewarded him with great admiration had he turned Kenya into a role model?
Please don’t get me wrong, I hold Professor Ngugi wa Thiong’o in high esteem. The history of African literature belongs to sages and laureates like him, Chinua Achebe, Cyprian Ekwensi, Wole Sonyinka, Bessie Smith, Okot p’Bitek, David Rubadiri, Robert Serumaga, and other early African writers. Their attempt to recover African gnosis subjugated by colonialism is highly commendable. I have read most of Ngugi’s masterful and timeless works including “The River Between,” “Weep, not Child,” “A Grain of Wheat,” and “Petals of Blood.” Indeed, his themes take us through the ages of the anti-colonial struggle, independence, neo-colonialism, and are part of our rich historiography.
But while I fully support Ngugi’s postulation that African literature should be written in indigenous languages, I resent his foreboding ideology of stifling the English language in favor of the incontestable African languages. His insistence on this matter exposes him as self-serving, disingenuous, and contradictory, no offense meant. He has been trying to cut off the hand that feeds him with a blunt knife. Here is why I say so; Ngugi is who is today because of the books he has written in English. Over the years he has raked tons of money (if not in millions of dollars) in royalties from his English books. He knows pretty well that there is no credible publisher in the world that will accept his Gikuyu manuscripts that cater to one ethnic group of mainly the indigent. In fact, he was forced to write his latest book “Dreams in Time of War: A childhood Memoir (2010) in English, breaking his 1986 vow!
Destined for Failure
It was in 1986 that Ngugi abandoned English for his native language of Gikuyu and announced that his book “Decolonizing the Mind: the Politics of Language in African Literature” was his farewell to English as a vehicle for any of his writings. “From now on it is Gikuyu and Kiswahili all the way,” he wrote. He argued that “Literature written by Africans in European languages…can only be termed Afro-European literature.” Ngugi was echoing the words of Cameroonian Obiajunwa Wali, who in 1963, insisted that “the whole uncritical acceptance of English and French as the inevitable medium for educated African writing is misdirected, and has no chance of advancing African literature and culture.”
Wali’s quest failed. Ngugi’s is destined for failure as well. Reason: because he has failed to stake his soul for the African languages. In other words, he is not fully committed to it. His supposedly passionate and poignant desire to suppress English and create African languages that portray “the true image of Africa” is in variance with his duties as Distinguished Professor of English and Comparative Literature at the University of California, Irvine. He can’t have it both ways; he can’t continue to disclaim the English language while at the same time teach it in American universities and gain from it. It is this hypocritical stance that has made it difficult for our distinguished scribe to retrieve a single African language from the rubble of colonial pillage. His stratagem lends less credence and boggles the minds of many a literati.
Let me say this; Ngugi’s rejection of English is personal. It is based on his experience as a young Kikuyu exposed to European education in colonial Kenya at the height of the Mau Mau rebellion during which he lost a brother. According to him the colonial system “produced the kind of education which nurtured subservice, self-hatred, and mutual suspicion, and resulted in a people dislocated from their culture.”
Ngugi versus Chinua Achebe
If Ngugi wanted us to come with him, he should have begun to create a community of African languages twenty-seven years ago, in 1986, when he vehemently renounced the transmission of African literature through the English language. To set a good example, Ngugi, who commands a lot of respect, should have become the first African scholar to discard English in its entirety. He should have faithfully and wholly embraced his native language Gikuyu. What I mean is Gikuyu should have become the language of his daily life.
In Lusaka for instance, he should have addressed his audience in Gikuyu and use an interpreter to convey the message in the fashion of Vladimir Putin, and not resort to the language he repudiates and condemns. Further, Ngugi should have displayed the books he has written specifically in Gikuyu since 1986. As far as I know there are none. He has translated all of them into English to reach a wider audience and for the purpose of generating an income.
The afore-stated is the reason Ngugi’s idea of dialectal exclusivism of writing in English has put him in conflict with many of his literary contemporaries. Achebe wrote: “for me there is no other choice. I have been given this [English] language and I intend to use it.” He stated that his choice to write in English “served to widen reader’s access to literature across regional and national boundaries, and did not limit texts to localized ethnic groups.” Achebe concluded: “I feel that the English language will be able to carry the weight of my African experience.” He also had a message for future writers—the millennials: “aim at fashioning out an English which is at once universal and able to carry his [your] peculiar experience.”
A little too late
Ngugi is twenty-seven years late. This is 2013. As the aficionado of African literature, he should continue where Achebe left off. He should help our post-colonial African thinkers to fashion an English compatible with the status quo. He should encourage them to use as much English as possible to spread and show our mastery of African literature. Gone are the days when the African writer wrote about himself as a herd-boy in poetry, drama or fiction. Our children should be free to portray the images of modern Africa in English just like Ngugi’s son Mukoma is doing. Mukoma who today is Assistant Professor of English at Cornell University is a successful poet, and novelist. Why can’t Ngugi afford our children the same opportunity? He can be assured that our languages will not become extinct if he allows our young thinkers to use English and then translate their texts in their respective language and not vice versa. To lend a deaf ear is to be a prophet of doom who gathers no moss.
By Field Ruwe
For the first time i agree with Ruwe to such an extent that i don`t even have anything to add, because he has nailed everything to the finest detail.Man you are on the spot.Ngofyolemba ifi lyonse ngachaliwama.Keep it up !!!
Another defective article from Mr. Ruwe. Many a time, I have resisted commenting on Mr. Ruwe’s pieces because they stifle dissent, in spite of the fact that they are desperately in search of critical and balanced perspectives, completely lacking in context and far removed from the local scene. This is another classic example. First and more importantly, while Ngugi focusses on issues, Ruwe focusses on Ng?g?! Need I say more? Second, Ngugi has never advocated for the stifling of English, as you allege, but for the promotion of African languages alongside colonial languages, to which English belong. Indeed, this is the message that he repeated recently when he was in Lusaka and had Mr. Ruwe attended the Kenyan novelist’s lecture, he would not have flaunted his ignorance in public like this
Third, Mr. Ruwe’s argument that Africans should write in the English language first and then translate their writings to indigenous languages is simply absurd and misses the point. The whole point of writing in your mother tongue first is to easily secure access to creative ideas, knowledge, expressions, images, words, symbols and values that are uniquely and inherently available in one’s mother tongue. The skills of being able to plan out a piece of writing or develop an argument in a persuasive way can be applied in the English or second language once they have been learnt first and expressed/conveyed in Mother Tongue language.
The idea that Ngugi is destined for failure is at the core of why we have not made progress in this regard as Africans. Instead of joining Ngugi and coming up with creative ways and alternative views that will advance the cause of the African languages and open our eyes in many other areas, Mr. Ruwe is busy wishing that Ngugi fails! It is not Ngugi who will fail; it is you and I, all of us as Africans. Ngugi is a fighter, and it is such a shame that young ones like Mr. Ruwe are becoming his adversaries, fighters of a different kind: those determined to dismantle Ngugi’s efforts and preserve the status quo! Beware of the devastating effects of the Metaphysical Empire! You may just be contributing to, promoting and deepening its goals, effects and objectives! Wake up Mr. Ruwe!
I should also add that I find it rather disturbing that whenever efforts are made to restore the voice of Africans in the diaspora to pertinent issues that really matter across the continent, there are some amongst ourselves who seek to stifle and even dismiss their contribution solely on the basis of their location, not the merit or demerit of their contributions. The fact that we live ‘at home’ does not mean that the ideas of our fellow citizens abroad, such as Mr. Ruwe, become less or more significant. Mr. Ruwe himself writes his articles (meant for consumption at home in Zambia) from the USA, the very comfort zone for which he is reprimanding Ngugi! We can meaningfully contribute to the development of our countries from anywhere we are, home or abroad.
@Ulemo…spot on there dude.
@Ulemo. Ruwe has focused on Ngugi’s theory and brought it to our attention. That’s why you have issued a lengthy response. I teach literarature and have read Ngugi’s works extensively. It is a FACT that Ngugi has advocated for the stifling of English. Care to read the many articles written in this regard–he has not advocated for English to exist side by side the African languages. Most importantly, Ruwe is not wishing that Ngugi fails. He is urging him to adopt a stance that is of help to your and my children. Lastly, you lose your intellectual panache by being personal.
On this one I equally agree with Field. Why do these so called academicians like to play double standards. What the heck is he even doing in america where english is the official language which he uses as a medium of teaching? First he should go back to kenya and once he turns the entire kenya languages into one official language, then we might just start listening. Otherwise, Ngugi is just a hypocrite as many others that have benefited from the same english language but would like to disadvantage others.
Field Ruwe, this is a total misrepresentation of N’gugi’s message. Your critique is outdated. There is nothing new because these questions have been raised before including in his Lecture in Zambia and he has ably handled them. N’gugi earned respect because he has defended his line of thought as well as revising his thoughts as new ‘reality’ has emerged. This is heart of academic progress. What you miss is how his thoughts have been changing over the years though still fundamentally taking a postcolonial critique. As a historian, I am sure you know that the postcolonial critique is a respected discourse in modern critical theory and N’gugi has contributed greatly to it. I wonder what you think about others who have argued similar issues, among Paulo Freire, a respected Philosopher
Ruwe, also try to write is simple plain English. That is where true genius resides…
Am the fourth to comment. dancing to Rhumba music
great article, and I am also in total agreement. But then, isn’t this the same way that politicians treat us (say one thing and then do the contrary)? …
@ FIELD RUWE – It is a rather interesting critique of Ngugi. I have only amatuer understanding of the issues Ngugi’s works represent, but on this matter of language I do agree with you that there is nothing to be gained from villifying English – probably apart from rhetorical recognition from pedestrian audiences. Infact I find it insulting to my intelligence to be told in what language I should choose to communicate, and that there is only one person who holds the wisdom about the best language to communicate in at whatever point in time. I consider Ngugi to be a person with an opinion and that’s the end of it. Lastly, I’m one of those who think talking about colonialism or even post-colonialism in 2013 is pretty lame and lazy, and perpuates a simplistic philosophy of modern Africa!
…sorry I meant to say “…perpetuates a simplistic philosophy about modern Africa.”
Good piece of writing by Field! What he forgets to add is how the post colonial African political elite,upon assuming power, set to imitate the colonialists by ‘imposing’ their own local languages on African populations in an attempt to dominate and control them. The result was terrible tribal conflict and blood letting such as in Liberia, Rwanda, Uganda, Zaire, (Congo) and Burundi.
In Zambia, Chiluba attempted to use Bemba to dominate and control other tribes, a pattern Micheal Sata has since outrun him. KK was almost misled by Nyerere in bringing in Swahiri as the official language, but his buddies like Chona advised him against the idea. Tanzania has never recovered from that legacy.
field ruwe or whatever you are called…I think your critique is biased and my guess is you are white..what the english did is rob africa of its most tresured possession…steal their language replacing it wih some foreign language which clearly has taken us nowhere..africa’s cultural identity has forever been lost and its sad coz he english made us believe englishis more superior than african languages….so africans have turned their back on 5heir moher tongue and embraced an elitist language devoid of the african soul….so I will reclaim my language and I will make sure I preserve it….
@chamaj77 – Abena, Field Ruwe chifita mwina Zambia. Where have you been? He is a former popular radio broadcaster, nangu limbi you were still young!
Actually Field is not White but a thoroughly colonised character whose aspiration is to be white. Such characters have been trained to view things only from a white/western “rational” point of view and would like to rewrite history and a catalogue of injustices perpetuated against the black population and IDENTITY!The issues he raises a steeped in bias, a lack of understanding or a clear misrepresentation of what Ngugi is trying to say. Field should concentrate on his search for a successor series than attempt to undertake an academic/intellectual debate he has no capacity to fully comprehend. kozo
Interesting critique indeed! It seems Ngugi is contradicting himself. Everything about Ngugi seems to have English written all over him yet he denounces the language. His idea is very good and am a supporter of African literature/languages but Ngugi’s method is what is a problem . I think I agree with Ruwe for now.
I think field is right. English is here to stay , but we should also make sure that our children learn our local languages. It is so shameful to have a child who only speak English but cant speak the mother tongue.
Peace and Prosperity to Mother Zambia
I concur with Field on this one.
Professor Ngugi needs to re-think his colonial language mentality, we are now in a global village. I can foresee a future where nations will agree to use one commercial language.
Has he tried to check on how other countries like China, Japan, some European countries including South Americans are channeling huge resources into learning English?
When he was in Lusaka, he was not able to use his Gikuyu, but instead spoke English, the language that he is trying to vilify, that’s hypocritical prof!
What would have happened had he used Gikuyu? Some of you chaps think like naughty children. His lectures were not like Rhumba played in Lingala, a language you don’t understand but run with just for the melody. Think, people, think!
@Mansa Musa, he should have hired interpreters! Think, people.
Field now you are behaving like my old good buddy I used have and enjyed to keep your company. At Chikola in Form %A we were enthusiastics in Literature and James Ngugu, Chunua Achebe, Wole Sonyinka and Dominic Mulaisho were our heroes, remember? For once I agree with you on the above analysis. Prof Ngugi came confuses because he was expounding his debate in English which crusades to discard. I wonder, what language he uses in California his exile-base. Let’s face it, like Winter Kabimba ha been dreaming to let us start using local languages and discard English, French, German, Irish, Italian, Japaneses and Chinese while he enourages to feel deep sense of belonging to the Global World…while using local languages. We do not belittle our languages, we use them very well whenever…
From under which rock did you crawl? Native languages are losing the battle to English, Spanish, French, Italian, Chinese, Russian. And do not be lied to that the Tanzanians are regretting having adopted Swahili; something I keep hearing repeatedly on blogs. Its totally false.
Give Zambia a couple more decades and see how many people will be speaking local languages. The number will be significantly less. This is the same path taken by nations such as Mexico. They lost their indigenous languages in favor of Spanish after being invaded and colonized by Spaniards. The results are self evident.
In this article Ruwe is shallow. He talks like a man with little education. Firstly, Ngugi writes in Gikuyu and allows any publisher who wants to translate his works. He doesn’t write in English. Check your facts. Secondly if Ruwe cant see what Euro-centric education has done to Africans this is because Ruwe himself is one of the victims of this puppet creating curicula. Ruwe has been so brainwashed by Western education which glorifies white men he thinks he has to defend neo-colonialism via this shallow article he has written.
It is not untrue that the kind of education left by the colonialists produced Africans who are trained only to admire Western values, Western Culture, Western idols Western technology; basically Africans without a modicum of initiative because they are coached
to rely on Europeans for the way forward. Ruwe is urging Ngugi to emulate Putin’s use of his mother tongue at international fora. This is naive. Putin’s use of Russian is backed by a national history much wealthier than Ngugi’s because Ngugi’s country or nation only came into existence 50 years ago. Its also backed by a state machinery which Ngugi doesn’t have. Russia has been ‘nationfying’ itself for centuries. 1918 doesnt mark the beginning of the Russian nation. The Czar was already leading a nation before the Bolshevik revolution that gave birth to SOViet states. Russian has been the national language for ages.
Kenya like the rest of Africa doesn’t have a national language precisely because it is a superficial nation that is finding itself now. And Ngugi’s is one of the efforts needed to crystallize a Kenyan nation. One man, who doesn’t even have the political power needed, cannot force the ‘national’ use of Swahili or Gikuyu or whatever African language. This requires an entire political revolution.
Present day African nations find it hard to adapt local languages as national because these are seen as divisive obviously because the artificial nations we have been bequeathed comprise many rival nations.
If anyone needs his mind to be decolonised its Ruwe. Ruwe seems unable to free himself from colonial mindsets that have made many Africans neo-colonial puppets largely because he has attained his Western education very late in life. Old dogs cant be taught new tricks so he wants to continue admiring Western idols like Mick Jagger. Come on old man make the African focus on himself!
This is a long rant of an angry man. Let’s be clear here, Ruwe is not defending the white man, but our children. If I read the article correctly, he is urging Ngugi to help our children meet the literary demands of the 21st century. I have followed Ngugi’s writings since 1986 when he chose Gikuyu. It is on record that he alone has translated his books back to English as Ruwe intimates. Do some research and you will see that it is the case. As shallow as the article might appear to you, it certainly gives food for thought, and leaves your fury for all to see. It is Ruwe’s education this late in age that has made him to grasp a future for our children that Ngugi is according his own children.
You ask many Kenyas what their national language is and they will go for Swahili. It was established as an East African language and exists up to this day. If Ngugi had chosen to write in Swahili and not Gikuyu his desire would have carried some weight. Don’t make it look like criticizing Ngugi is a taboo–and you and Kabimba must not force your Ngugi ideology down our throats.
Zamene you clearly have nothing to contribute to the discussion except to defend your uncle Ruwe
So what if the baskopo guy is angry? He speaks more sense than this Field wanna-be-white-man Ruwe. Ngugi stands for african ism
@ Sure Hilly
And what is your contribution? You don’t even seem to know what Africanism means as it relates to the Ngugi debate.
Baskopo–whatever his name is–is probably well settled with his children going to “white” schools. He has nothing to lose. He is lumping Ngugi’s ideology on the poor children and on people like yourself.
Ba Zamene mwilasabaila fye. I practice what I preach. My kids dont go to ‘white’ schools. They go to a school that is liberated. Its called the African Union International School. Its in Midrand. This is a school that teaches students to be proud of being African. It has an African focused curriculum. In case you dont know about it. Google it or check it on: Africaauis.co.za
The reason behind the Soweto uprising (1976) was an attempt by the Boer regime to impose Afrikaans as the means of teaching in schools. The blacks refused because this was going to restrict the amount of knowledge they were going to get through Afrikaans.
That is what small languages do: they restrict access to information. Think for once: can we train someone as an engineer using Lozi or Bemba? What amount of investment do we need to get to that level of language proficiency?
In any case, are the local languages and cultures not a dividing factor in most African countries? Kenya, Burundi and Rwanda attest to this. Didn’t we have an uproar when the Lozis started promoting the Lozi culture as the only allowed one in Western province of Zambia. Divisive.
English unite us.
i think i will stick to english, thank you.black as i am.
Ati “Sir Mick Phillip Jagger”
Me I cant see any anger in Uwatambile Baskopo’s post. May be ba Zamene
just cant comprehend the sophisticated grammar Uwatambile Baskopo uses.
He explains everything clearly and gives good examples for his argument.
Awe ba Zamene kuti mwaloloko